大方廣佛華嚴經疏 10.7

10.7

第四北方菩薩，此同本名，但加慧字。然此十頌，歎佛依體起用轉大法輪，答前佛行，佛以轉法化生為其行故。文中分三：初二句總、次八偈半別、後一偈結。別中讚佛十化，初二句現受生化，處處受生，身雲遍故。次一偈讚神通化。末句雖云轉法，意在通用。三有三句讚業果化。一切諸剎名號不同者，示同趣類業報名字故。上三依身。四隨應演妙法者，即辯揚化，隨應則能斷彼疑故。五一偈勸讚勵化，妙音讚勵故。六一偈慶慰化，普雨法雨令彼進修無生法故。上三語業。七有一偈領受意化，領問受取，演昔行故。八有一偈決擇意化，決擇有情心行差別，及揀諸法性相不同，方能普化故。九一偈發起意化，發起宿善及三乘大行，為善調故。十有一偈造作意化，建立佛法事義，種種皆令見故。依實起用即是化身，故說化身無別心色。此之十化，與《佛地經》次第無違，但令相融不違經旨。末後一偈，結歸斯會可知。

Fourth, the northern direction, Bodhisattva [Bhadraśrī]. His name is the same as the original, only with the character 'wisdom' (prajñā) added. These ten verses praise the Buddha for activating function based on essence to turn the great wheel of Dharma, answering the previous [inquiry on] the Buddha's conduct, since the Buddha takes the turning of the Dharma to transform beings as his conduct. The text is divided into three parts: the first two lines are general; the next eight and a half verses are specific; the final verse concludes. In the specific section, ten transformations of the Buddha are praised: The first two lines concern the transformation of visibly undergoing birth: undergoing birth everywhere, as clouds of bodies pervade. The next verse praises the transformation of supernormal powers; although the last line mentions 'turning the Dharma', the intent lies in its universal function. Third, there are three lines praising the transformation of karma and retributive fruition. 'In all lands the names are not the same' indicates the display of names belonging to the karmic retribution of the various destinies. The above three depend on the body. Fourth, 'expounding the wondrous Dharma according to what is appropriate' is the transformation of eloquence and elucidation, since according with what is appropriate enables the severing of their doubts. Fifth, one verse on the transformation of encouraging and exhorting, encouraging and exhorting with a wondrous voice. Sixth, one verse on the transformation of rejoicing and consoling, universally showering the rain of Dharma to cause them to advance in the practice of the unproduced Dharma. The above three are verbal karma. Seventh, there is one verse on the mental transformation of receptivity: receiving questions and accepting them, expounding past conduct. Eighth, there is one verse on the mental transformation of discernment: discerning the differences in the mental actions of sentient beings and distinguishing the differences in the nature and marks of all dharmas, which only then enables universal transformation. Ninth, one verse on the mental transformation of activation: activating past roots of goodness and the great practices of the three vehicles in order to tame beings well. Tenth, there is one verse on the mental transformation of constructive activity: establishing the phenomenal meanings of the Buddhadharma, causing all kinds [of phenomena] to be seen. Arising function based on reality is precisely the transformation body; thus it is said that the transformation body has no separate mind or form. These ten transformations do not contradict the sequence in the Buddhabhūmi-sūtra; one need only integrate them so as not to contradict the sūtra's meaning. The final verse concludes and traces back to this assembly, as can be understood.